So these three men ceased to answer Job - Each had had three opportunities of replying to him, though in the last series of the controversy Zophar had been silent. Now all were silent; and though they do not appear in the least to have been convinced, or to have changed their opinion, yet they found no arguments with which to sustain their views. It was this, among other things, which induced Elihu to take up the subject.

Because he was righteous in his own eyes - Umbreit expresses the sense of this by adding, "and they could not convince him of his unrighteousness." It was not merely because he was righteous in his own estimation, that they ceased to answer him; it was because their arguments had no effect in convincing him, and they had nothing new to say. He seemed to be obstinately bent on maintaining his own good opinion of himself in spite of all their reasoning, and they sat down in silence.

These three men ceased to answer Job - They supposed that it was of no use to attempt to reason any longer with a man who justified himself before God. The truth is, they failed to convince Job of any point, because they argued from false principles; and, as we have seen, Job had the continual advantage of them. There were points on which he might have been successfully assailed; but they did not know them. Elihu, better acquainted both with human nature and the nature of the Divine law, and of God's moral government of the world, steps in, and makes the proper discriminations; acquits Job on the ground of their accusations, but condemns him for his too great self-confidence, and his trusting too much in his external righteousness; and, without duly considering his frailty and imperfections, his incautiously arraigning the providence of God of unkindness in its dealings with him. This was the point on which Job was particularly vulnerable, and which Elihu very properly clears up.

Because he was righteous tn his own eyes - The Septuagint, Syriac, Arabic, and Chaldee, all read, "Because he was righteous in Their eyes;" intimating, that they were now convinced that he was a holy man, and that they had charged him foolishly. The reading of these ancient versions is supported by a MS. of the thirteenth century, in Dr. Kennicott's collections; which, instead of בעיניו beeinaiv, in His eyes, has בעיניהם beeineyhem, in Their eyes. This is a reading of considerable importance, but it is not noticed by De Rossi. Symmachus translates nearly in the same way: Δια τον αυτον δικαιον φαινεσθαι επ' αυτων; Because he appeared more righteous than themselves.

So these three men ceased to answer Job,.... His three friends, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, who came to visit and comfort him under his afflictions; but unawares were led into a controversy with him, occasioned by some rash and impatient expressions of his; which controversy had been carried on between them a considerable time, but now dropped; they grew weary of it, and now rested themselves as men do on a sabbath, as the word signifies; they set themselves down, and made no reply to Job's vindication of himself, not caring to give themselves any further trouble, or labour the point any more and longer, perceiving it was all to no purpose: or "and these three men ceased", &c. the last words of the preceding chapter are, "the words of Job are ended", Job 31:40; and the copulative "and" connects these with them, and shows that these men also had done speaking; so that the dispute was closed between Job and them, and the way was clear for another disputant that might think fit to enter, as Elihu did, after mentioned

because he was righteous in his own eyes; some take this to express the state of the question between them, rendering the words, "that he was righteous", &c. (f). The notion his friends had of him was, that he was righteous in his own account, and as he professed to be, and might so seem to others; but was a wicked man, and an hypocrite, as his afflictions showed; this point they had been labouring to prove, but, upon Job's long and clear vindication of his integrity, they ceased to defend it: others suppose the words to be an inference of Job's from their silence: "therefore he was righteous", &c. they making no reply to him, he concluded himself to be quit and clear of the charge they had brought against him; but they rather, according to our version, contain a reason why they ceased to answer him; because they thought him self-conceited, self-willed, obstinate, and incorrigible; not open to conviction, stiffly insisting on his own innocence, not allowing that he was guilty of any sin or sins, which were the cause of his afflictions; otherwise, in the article of justification before God, Job was no self-righteous man, nor was he so charged by his friends; to say he was is to abuse his character, and is contrary to that which God himself has given of him; nor would he have so highly commended him as to suggest there was none like him on earth, when of all men in the world there are none more abominable to God than a self-righteous man; see Isaiah 65:4. It is contrary to Job's knowledge of and faith in Christ, as his living Redeemer, Job 19:25; and to many clear and strong expressions, confessing his sin, disclaiming perfection, and declaring himself no self-justiciary, Job 7:20.

(f) "quod ille (tantum) justus in oculis suis", Schmidt.

1-3 So these three men ceased to answer Job, because he was righteous in his own eyes. And the wrath of Elihu, the son of Barachel the Buzite, of the family of Ram, was kindled: against Job was his wrath kindled, because he justified himself at the expense of God. And against his three friends was his wrath kindled, because they found no answer, and condemned Job.

The name of the speaker is אליהוּא (with Mahpach), son of בּרכאל (with Munach) the buwziy (with Zarka). The name Elihu signifies "my God is He," and occurs also as an Israelitish name, although it is not specifically Israelitish, like Elijah (my God is Jehovah). Brach'el (for which the mode of writing בּרכאל with Dag. implic. is also found) signifies "may God bless!" (Olsh. 277, S. 618); for proper names, as the Arabian grammarians observe, can be formed both into the form of assertory clauses (ichbâr), and also into the form of modal (inshâ); the name ברכאל is in this respect distinguished from the specifically Israelitish name בּרכיה (Jehovah blesseth). The accompanying national name defines the scene; for on the one side בּוּז and עוּץ, according to Genesis 22:21, are the sons of Nahor, Abraham's brother, who removed with him (though not at the same time) from Ur Casdim to Haran, therefore by family Aramaeans; on the other side, בּוּז, Jeremiah 25:23, appears as an Arab race, belonging to the קצוּצי פאה (comp. Jeremiah 9:25; Jeremiah 49:32), i.e., to the Arabs proper, who cut the hair of their heads short all round (περιτρόχαλα, Herodotus iii. 8), because wearing it long was accounted as disgraceful (vid., Tebrzi in the Hamsa, p. 459, l. 10ff.). Within the Buzite race, Elihu sprang from the family of רם. Since רם is the name of the family, not the race, it cannot be equivalent to ארם (like רמּים, 2 Chronicles 22:5, equals ארמים), and it is therefore useless to derive the Aramaic colouring of Elihu's speeches from design on the part of the poet. But by making him a Buzite, he certainly appears to make him an Aramaean Arab, as Aristeas in Euseb. praep. ix. 25 calls him Ἐλιοῦν τὸν Βαραξηιὴλ τὸν Ζωβίτην (from ארם צובה). It is remarkable that Elihu's origin is given so exactly, while the three are described only according to their country, without any statement of father or family. It would indeed be possible, as Lightfoot and Rosenm. suppose, for the poet to conceal his own name in that of Elihu, or to make allusion to it; but an instance of this later custom of Oriental poets is found nowhere else in Old Testament literature.

The three friends are silenced, because all their attempts to move Job to a penitent confession that his affliction is the punishment of his sins, have rebounded against this fact, that he was righteous in his own eyes, i.e., that he imagined himself righteous; and because they now (שׁבת of persons, in distinction from חדל, has the secondary notion of involuntariness) know of nothing more to say. Then Elihu's indignation breaks forth in two directions. First, concerning Job, that he justified himself מאלהים, i.e., not a Deo (so that He would be obliged to account him righteous, as Job 4:17), but prae Deo. Elihu rightly does not find it censurable in Job, that as a more commonly self-righteous man he in general does not consider himself a sinner, which the three insinuate of him (Job 15:14; Job 25:4), but that, declaring himself to be righteous, he brings upon God the appearance of injustice, or, as Jehovah also says further on, Job 40:8, that he condemns God in order that he may be able to maintain his own righteousness. Secondly, concerning the three, that they have found no answer by which they might have been able to disarm Job in his maintenance of his own righteousness at the expense of the divine justice, and that in consequence of this they have condemned Job. Hahn translates: so that they should have represented Job as guilty; but that they have not succeeded in stamping the servant of God as a רשׁע, would wrongly excite Elihu's displeasure. And Ewald translates: and that they had nevertheless condemned him (345, a); but even this was not the real main defect of their opposition. The fut. consec. describes the condemnation as the result of their inability to hit upon the right answer; it was a miserable expedient to which they had recourse. According to the Jewish view, ויּרשׁיעוּ את־איּוב is one of the eighteen תקוני סופרים (correctiones scribarum), since it should be וירשׁיעו את־האלהים. But it is not the friends who have been guilty of this sin of הרשׁיע against God, but Job, Job 40:8, to whom Elihu opposes the sentence אל לא־ירשׁיע, Job 34:12. Our judgment of another such tiqqûn, Job 7:20, was more favourable. That Elihu, notwithstanding the inward conviction to the contrary by which he is followed during the course of the controversial dialogue, now speaks for the first time, is explained by what follows.

So these three men ceased to answer Job, because he was righteous in his own eyes.

32:1 Because - So they said: but they could not answer him.

to...: Heb. from answering

[1] So these three

Despite minor differences, Eliphaz, Bildad, and Zophar have one view of the problem of Job's afflictions. He is a hypocrite. Outwardly good, he is, they hold, really a bad man. Otherwise, according to their conception of God, Job's sufferings would be unjust. Job, though himself the sufferer, will not Song accuse the justice of God, and his self-defence is complete. Before God he is guilty, helpless, and undone, and there is no daysman (Job 32:9). Later, his faith is rewarded by a revelation of a coming Redeemer, and of the resurrection (Job 32:19). But Eliphaz, Bildad, and Zophar are sinners also as before God, and yet they are not afflicted. Job refutes the theory of the three that he is a secret sinner as against the common moralities, but the real problem, Why are the righteous afflicted remains. It is solved in the last chapter.

CHAPTER 32

Job 32:1-37:24. Speech of Elihu.

1-6. Prose (poetry begins with "I am young").

because, &c.-and because they could not prove to him that he was unrighteous.

32:1-5 Job's friends were silenced, but not convinced. Others had been present. Elihu was justly displeased with Job, as more anxious to clear his own character than the justice and goodness of God. Elihu was displeased with Job's friends because they had not been candid to Job. Seldom is a quarrel begun, more seldom is a quarrel carried on, in which there are not faults on both sides. Those that seek for truth, must not reject what is true and good on either side, nor approve or defend what is wrong.